still oftener they pass you with a sullen hatred and a fierce defiance.
This is he who heard the word, and anon with joy received it. Yet had he
not root in himself, but dured for a while; for when tribulation or
persecution arose because of the word by and by he was offended. They
went out from us, says John, but they were not of us; for if they had
been of us they would no doubt have continued with us; but they went out
that they might be made manifest that they were not all of us.

2. Guilt, again, Hopeful went on, and to meditate terror, are so
grievous to most men, that they rather choose such ways as will but
harden their hearts still more and more. You all know what it is to
meditate terror? "Thine heart shall meditate terror," says the prophet,
"when thou sayest to thyself, who among us shall dwell with the devouring
fire? who among us shall dwell with everlasting burnings?" The fifty-
first Psalm is perhaps the best meditation both of guilt and of terror
that we have in the whole Bible. But there are many other psalms and
passages of psalms only second to the fifty-first Psalm, such as the
twenty-second, the thirty-eighth, the sixty-ninth, and the hundred-and-
thirtieth. Our Lord Himself also was meditating terror in the garden of
Gethsemane, and Paul both guilt and terror when he imagined himself both
an apostate preacher and a castaway soul. And John's meditations of
terror in the Revelation rose into those magnificent pictures of the Last
Judgment with which he has to all time covered the walls of the Seven
Churches. In his own _Grace Abounding_ there are meditations of terror
quite worthy to stand beside the most terrible things of that kind that
ever were written, as also in many others of our author's dramatical and
homiletical books. I read to you the other Sabbath morning a meditation
of terror that was found among Bishop Andrewes' private papers after his
death. You will not all have forgotten that meditation, but I will read
it to you to-night again. "How fearful," says Andrewes, in his terror,